Talk of 30 March 2024

Which verse of the Surah?

Because here, it doesn't match the page. Surah Ar-Rum, verse 48. Surah An-Nur. Surah Ar-Rum. Look, I've turned to page 297. It didn't match. Where is 297?

297 is here. Let me turn to 98 and see. (?) Surah. (?) Surah. It says 212, but does it say 212?

247? We've passed it. We're going a bit further up. Here. 305, 306, 247 What was this? It should have been Surah Ar-Rum. Surah Al-Ahzab.

Where is the (?) Surah?

What was the other one?

It's there. What was the other one? Which Surah was it? Surah Ar-Rum. Surah Ar-Rum. Let's look at that. It's quicker from here.

403 (?). 403, 418. Let's do it further on.

Let's see. Which number is Surah Ar-Rum? The 30th Surah. 39, the 30th Surah. I think the Surah before was Surah Ar-Rum. 30 must be here. (?) Surah is here, 12 292, 93, we'll see it here (?) Surah, Surah As-Sajdah 92, we're coming to 92 of this Surah, there's 12, 242 243 like this (?) Surah isn't there, it's over, your (?), my thing, right away take the computer, the computer on the table, the one on the right, the very last one by the wall, bring it here. Okay.

Don't mess with it. Unplug its things and leave it as it is there. I'll plug it in there again. Come on, let's see.

Guest.

Let's see whether it's telling the truth.

Surah Ar-Rum verse 48.

Surah Ar-Rum, verse 48.

60, Surah Ar-Rum 56 Look, it was here. Why don't you tell me? Go on, go put that there.

There are questions here. This one hasn't been opened either.

Yes.

There's a question here. Let's answer that question.

Let's answer the question. He has written quite a long one. Peace be upon you, sir. I had heard a saying like this about Ali (may Allah be pleased with him), if I'm not passing it on wrongly. It was like this, probably like this: fixed "If I (?), with a nail my right big toe, while praying, I would fix," he says. Probably, adding to this, my right big toe: standing on the toe, keeping it fixed, not lifting it. What does this mean? Could you explain? Also, about standing in prayer: in prayer, should the toes of the whole congregation be in the same line, facing the qibla perfectly straight, and the shoulders, hands bound, the shoulders, hands bound, interlocked with one another, standing in military order?

How will you bind the shoulders? Facing the qibla, "Facing the qibla, and binding the shoulders and hands." Not the shoulders; binding both arms and hands (?). Like this, interlocked with one another: should we stand in military order? And like an army receiving commands at the same moment, should we try to move? like should we try to move? Also, in ruku, if a person can bow exactly 90 degrees or close to it, should he bow that way? And should only the index fingers of both hands come exactly to eyebrow level, parallel to the qibla (?), the hands like the feet, exactly in the direction of the qibla, towards it?

He has already written the right answer.

As Öztürk said, there's something I'm curious about here. There's something I'm curious about. What does he say here? "I would fix my right big toe while praying," he says. Probably. "Adding to this, standing on the right big toe, keeping it fixed, not lifting it: what is the whole meaning of this? Could you explain?" Quite simply, in prayer, to stand evenly on both feet. If the big toe of the right foot is fixed to the ground, you don't sway to either side. This is so as not to sway. You know, some people sway forward and back, right and left in prayer. This disturbs (?). So, to people in any way, even by a hair's breadth, discomfort (?), the blessed one used such words.

He said, "If it were possible, I would never lift the big toe of my right foot from its place." And the nailing part was made up later. "If it were possible," that is, he said it also taking into account people who can't keep their balance. And as in prayer, on both feet you will stand upright and steady. And the hands, above your navel, putting your right hand on your left hand, you will bind your hands. Binding them also has a method.

For example, let me show you now. Some hold their hands like this. Some hold them like this. We are Hanafi. The Hanafis grasp the wrist with this little finger and the thumb. From where? The little finger of the right hand grasps the left (?) wrist. Three fingers come together. Look, like this, over the navel, with good manners let him place them. Yes.

And when saying the takbir. This is important too. When saying "Allahu Akbar", a person goes "Allahu Akbar" like this. And Umar says, "To how many gods are you pointing?" What does he say? "Allahu Akbar." And the head goes backwards too. That is, it would even mean "there is no Allah". Allah forbid. Then how shall we say the takbir? When saying the takbir, our head upright, our hands: "Allahu Akbar." Look how nice. The thumbs touching the soft part of the ear, the fingers closed too. What was it? "Allahu Akbar." How beautiful.

Yes, let's see who else has a question. "Could we explain how the takbir should be done with the hands?" It was written here, look. I explained it. "Do the eyes look at the place of prostration at every moment of the prayer?" They should. Now we've said the takbir. You heard that. And the eyes look at the place of prostration, or, if you're standing in a row, right at the back of the person in front, that is, at his back. You look at the ground, you look at his back, or, but as far as possible with the head bowed, looking at the place of prostration is more virtuous. More virtuous. There is no looking right and left in prayer.

The prayer is spoiled. Satan tells you, look right, look left, look ahead. He makes you look. So, in terms of good manners, of propriety, looking at the place of prostration is beneficial. To spoil your prayer.

"With the hands on the knees in ruku, and how should they be held on the knees?" You should hold these fingers on your knees so that they point towards the toes. Towards the toes, gripping like this, over the toes, on your knees, they should point. What else does he say? "With the hands on the knees in ruku, and on the knees, and rising from ruku, after 'Rabbana laka'l-hamd', what may be recited?" You say "laka'l-hamd" after that. That is, praise be to my Lord. Why praise be?

He could have created me like the other creatures, too. He created me as the most honoured of the worlds. He ordained provision for me of every kind, at sea, in the air, on land. And He took me as one addressed by His own Self. So however much we give thanks, it is too little. You say, praise be to my Lord.

Yes. "Could you explain? May Allah be pleased with you, sir," he says. We've explained it. There's another note here. "About the tarawih prayer, about the tarawih prayer, if I tell what I know, could you tell me if I have anything wrong, sir?" I will. Go on, tell it. "When starting the tarawih prayer, we say 'Subhanallahi wa'l-hamdu lillahi wa la ilaha illallahu wa Allahu akbar'. Then we say 'sallallahu alayhi wa sallam Muhammad, salatu't-tarawih, niyyat'." Correct.

"Out loud, out loud, should everyone say this out loud?" "Afterwards, when the prayer ends, in between we recite the blessed salawat." Not when the prayer ends. It has become a custom after every four rak'ahs. Sir, they recite the blessed salawat. In the tarawih prayer, a salam may be given after two rak'ahs, after four rak'ahs a salam may be given, after eight rak'ahs a salam may be given, after twelve rak'ahs a salam may be given, if you like give a salam after twenty rak'ahs. But in the tarawih prayer, the best is to give the salam not after two but after four rak'ahs and recite the blessed salawat.

The good (?) of the tarawih prayer, the side that is beneficial to your body: when you stay hungry until evening and then eat dinner in the evening, your stomach swells, and for its digestion it starts from 8 rak'ahs and goes up to 40 rak'ahs. But the best of it is 20 rak'ahs. It's not obligatory that you must pray 20 rak'ahs; you may pray 30 rak'ahs too, if you pray alone; at the very least you may also pray eight rak'ahs. But twenty rak'ahs is just right. Yes.

This: "Subhanallahi wa'l-hamdu lillahi, wa la ilaha illallahu wallahu akbar, wa la hawla wa la quwwata illa billah, wa la ilaha illallah, wa la muhammad bi's-salawatu serfe ketrisin salatu t-tarawih, niyyat," you say. That is, one person says (?). There's no need for everyone to say it. But people have made it a custom. They all try to say it together. Yes. This is how it is.

"Then we say 'sallallahu alayhi wa sallam, salatu't-tarawih, niyyat'. Out loud. Should all of us say it out loud?" No. It's fine if one muezzin says it. What if the others say it? Nothing happens. They will have repeated it themselves.

"Afterwards, when the prayer ends, in between we recite the blessed salawat. Then, saying 'sallallahu alayhi wa sallam' out loud, we stand up." No. Again in the same way, "tarawih, niyyat", you say "sallallahu alayhi wa sallam" and then "tarawih, niyyat". Because it can't be without intention. If you pray the fard, you make intention for the fard. You pray the sunnah, you make intention for the sunnah. In this one too we will obtain the tarawih. After saying "sallallahu alayhi wa sallam", that is, after sending blessings on the Prophet, we again stand up for the tarawih prayer and make the intention.

Yes. "For example, after the tarawih prayer is over, 'sallallahu alayhi wa sallam', we say (?) intention, don't we? This time we make intention (?). So it is not 'sallallahu alayhi wa sallam Muhammad'; we won't start the prayer. We will again make intention for the tarawih prayer.

And out loud, saying 'sallallahu alayhi wa sallam', we stand up. Should everyone say this out loud?" No. Again, this is the duty of the congregation's muezzin. To remind people. If they also say it themselves, from within, there's no harm in saying it aloud. I mean, if everyone says it, the place turns into noise.

"If it is prayed in fours, if, however they pray in fours, before standing should everyone again say out loud 'salatu't- tarawih, niyyat'?" However many you pray, however many tarawih prayers you pray, whether after two rak'ahs or after four rak'ahs, or if you like after eight rak'ahs, sir, give the salam, every time you stand up you will make the intention for tarawih, until it ends.

"Should they say 'tarawih, niyyat'?" Of course they will. "Afterwards, when standing for another four of the tarawih prayer, should we again make intention separately within ourselves?" Of course, you will make intention in every prayer. Every time he says "Allahu Akbar", whichever prayer he is going to pray, he will make intention for that. If you pray the fard, for the fard. You pray the witr-i wajib, for the witr-i wajib. Let me tell (?). You pray tarawih, for tarawih. You pray a voluntary prayer, for the voluntary prayer. You pray the duha prayer, for the duha prayer. You pray tahajjud, for tahajjud.

If you pray awwabin, for awwabin. You will make your intention.

"Or should we continue with the same intention, following (?), saying the takbir and continuing?" he says. We've explained it.

"Apart from this, at the very end, after the blessed salawat three times, the muezzin recites. Here another question came to my mind. In any prayer, whatever the muezzin recites, should we also repeat it within ourselves?" If you know it, you should repeat it within yourself. If you don't know it, you listen. For example, the Hodja is reciting the Quran. Does anyone know its meaning? He doesn't, but he's listening now. Whether he knows its meaning or not, does he get as much reward as the one who knows? He gets as much reward as the one who knows. For example, in witr-i wajib, the qunut supplication is recited by the imam; you don't know it, but because you follow the imam, Allah gives you its reward just as if you had recited it. Yes, it doesn't mean "because I don't know it, I've been deprived of this".

But your faith pushes you to learn it. It says, "Let me learn this, let me memorise it." Yes.

"Within the three salawat, 'Rabbine amin'. Yes. (?) the muezzin recites. Here another question came to my mind. In any prayer, if the muezzin is reciting, should we also follow within ourselves?" Yes. Some don't recite that and recite the blessed salawat instead. Some recite another verse. Just listening.

"Sir, then, before standing for witr, I say 'sallallahu alayhi wa sallam, salatu'l-witr, niyyat'. Should everyone say this out loud too?" No, the muezzin says that anyway. The muezzin says the tarawih prayer is over. "Sallallahu alayhi wa sallam. Allahumma salli ala sayyidina wa nabiyyina Muhammadin wa ala alihi wa sallim", he sends a blessing. After that, he reminds you. He says the tarawih prayer is over: "witr, niyyat," he says to you. Look: "witr, niyyat". Yes. You will say witr-i wajib. And you will follow along within yourself: "I intend, for the sake of Allah, to pray the witr-i wajib. I have turned to the qibla. My qibla is the Kaaba.

Allahu Akbar." Done.

"Could you also explain the recitation of the tarawih, its method, and about the way the tarawih prayer is prayed, things like how fast it is prayed? May Allah be pleased with you, sir," he says. Now, the tarawih prayer is a bit faster than other prayers, that is, it is prayed quickly. The reason for this is, first, for the digestion of the meal. Second, the Prophet (peace be upon him) says this: "Lead the prayer lightly." That is, there will be elderly people behind us. Sir, for example, there will be those who can't keep their ablution. If you lead the prayer lightly, that is, as it should be, you will not have wronged people.

Some drag it out and drag it out and drag it out, drag it out and drag it out. Come on, blessed one, this is the tarawih prayer. There's no need for you to imprison that man there. If you're going to pray it that way, there are also those who pray it as a khatm. In each rak'ah they recite one page; in 20 rak'ahs, 20 rak'ahs, they complete one juz. And this is not for everyone. To be able to stand, to be able to pray that prayer, to be able to stand for an hour, going down and rising, it takes brave men. A person wants to (?) from a juz, to pray tarawih, but that is not (?) for everyone. Whoever wants does it.

Yes. What we need is this:

Our Lord does not lay on us what we cannot bear.

Let me see, is there another question here? There's one more. Peace be upon you, sir. "Being a Muslim, how does a person go from the nafs-i ammara up to the nafs-i mutmainna? How does he progress? If he has a sheikh, with his sheikh up to a point, and after that with the Prophet (peace be upon him), and on reaching mutmainna, with Allah Almighty, does he progress? When a person's nafs reaches perfection, here, afterwards, I know that the person's state becomes lal, majdhub or sheikh. Could you explain these? Can he also be a normal believer after that? Another trait of people with these traits, that is, can the majdhub become a normal believer or lal again?

If he starts calling normal believing people to tell them of the truth, does this person also become a sheikh? I can say that a person who is a sheikh is like Kibrit-i Ahmer. Kibrit-i Ahmer, as far as I've read, is the thing that turns into gold." "As far as I've read, it is the thing that turns into gold," he was saying. "Could you explain Kibrit-i Ahmer?" he says.

He is asking about the way of the tariqa. What is the nafs-i ammara? Nafs-i lawwama, nafs-i mulhima, nafs-i mutmainna, nafs-i radiya, nafs-i mardiyya, nafs-i safiya. There are seven states of the nafs.

Of the seven states of the nafs, first of all the nafs-i ammara. What is this? The man isn't a Muslim at all; he drinks, gambles, commits adultery, eats what is haram, does every kind of vice. "But how are you a Muslim? You do things like this," when you say that: "Look at my heart, my heart is clean." No prayer, no fasting, no zakat, no hajj, nothing at all. His heart is supposedly clean. This is the nafs-i ammara. Nafs-i lawwama: a person with his five daily prayers, his supplications, his fasting, his zakat. Nafs-i lawwama. Sometimes he does haram things, sometimes he torments himself, sometimes (?) in plenty, sometimes he boasts of poverty. (?) He goes along swaying. If he doesn't fall into the nafs-i ammara, into states like drinking, gambling, sir, adultery, if he doesn't fall into such states, his nafs goes on, he continues his prayer.

If we turn to taqwa: Allah Almighty says, "We sent you two garments." "The first is the commands I sent you," He says. "The second is taqwa." They ask the Prophet: "Where is taqwa? What is it?" Three times he points above his heart. Taqwa is avoiding doubtful things. For example, I don't know what kind of person you are. You offered me something. In this offering of yours, is there halal or is there haram? Because I don't know you, I won't hurt you either; I'll take your offering and go and give it to a poor person. You earn reward and I earn reward. But I know that you earn by a haram way. I know this.

I won't accept your offering and won't eat it. This is from taqwa. We've understood taqwa. If you keep on with this, you rise to the nafs-i mulhima. You arrive at (?) wonders. Whatever you wish appears before you. And you think you're a great saint. Whereas you are at the lowest level. If you don't look at this either, if your nafs doesn't take pleasure in it, you rise to the nafs-i mutmainna. To the divine manifestations. As I said a moment ago, here it splits into three. One is majdhub, one is lal, and one is a guide. That is, they again begin to tell people as far as their tongue allows, but he is not a sheikh.

The title of sheikh, when he rises to the nafs-i radiya, when he comes to the state of ilm al-yaqin, begins. Allah Almighty Himself raising the person: that is when the person comes to the state of a sheikh. Because Allah Almighty, in a verse, says: "To whom We give knowledge, We give wisdom." What is wisdom? When he opens up the meaning of a verse, which verse does that verse support? Which states of the nafs does that verse break? He knows these. Allah Almighty gives him that (?). Don't look at all beyond that. The Qutb al-A'zam who comes every hundred years, who opens up the verses according to the time. And after that, the Qutb al-A'zam who comes every two hundred years, he removes the falsehoods that entered the religion. For example: "Allah forgives you if He wills." Well, let me say it too: "Allah wipes you out, destroys you, if He wills." Well then why did (?) make a covenant?

Allah, on the earth, over people, has no ruling. He made His ruling known with the verses of the Quran. He made it known with the prophets. Beforehand He made a covenant with you through Surah Al-A'raf, verse 172. "Had We wished," He says, "before sending you to the world, We would first have put you into paradise and hell." This is in Surah Ta-Ha, verse 134.

"But you said this," He says:

"If You had sent us prophets and books, we would not have fallen into these disgraces below." "Had you not been going to say that, I would not have sent you to the world." Here too Allah's attribute of being Allah comes forth. That is why the Qutb al-A'zam too, of the verses that were opened up wrongly, with their translations and footnotes, removes their superstitions. He too is at the nafs-i safiya; he comes once every 200 years. That is why he is the person who corresponds to this verse:

"When We created these worlds, We did not take Satan and his companions as witnesses for Ourselves." That is, this person is among those who know the secret, who are witnesses. What will you do with these? If you were like that anyway, if you were going to rise to those states, if you were living as (?), you would be the (?) of that time. (?) has come and gone. So the best thing is to turn to taqwa. Come to know the divine manifestations. Attain the attribute of a believer. How beautiful.

The world looks adorned to a person. It pulls you towards the swamp. The nafs, Satan and the world: all three are your enemies. Your reason, your faith, and the inspiration Allah has given to your heart are your friends. First, try to know your friend and your enemy.

Yes. There's another question here.

"Progressing from here, to reach the nafs-i radiya, does he need to be a sheikh or a normal believer and go even further? For example, can someone who is lal or majdhub also progress and reach the nafs-i radiya?" There is a saying, you know? "Whoever has no sheikh, his sheikh is Satan," it says. Nobody believes this, but I confirm it. Allah Almighty says in many places in verses, "Satan is your enemy." Satan circulates in our blood vessels. From the verse: "When We are about to reveal to Our servant, inevitably Satan tries to tempt him." Look, the Prophet: "When We are about to reveal to the Prophet, inevitably Satan tries to tempt him. But We set Our revelation firmly in Our servant's heart.

The temptation Satan gives strikes against it and is cancelled."

Now, things like this, the temptations that come to your heart, they sort them out. Many people, going alone, take a jinn as a guide over themselves. They become hostile to people who speak the truth.

First, follow a sheikh. Then ask these things. I know these are our lesson. Our lesson is to take our rulings from the verses. This part is your personal wishes. You find a sheikh. You go and submit to that sheikh. And that sheikh, if he is a sheikh, shows you the ways. Yes. There's another question here. Peace be upon you, sir. "Al-faqru fakhri, al-faqru fakhri. Did not the pride of the worlds say it? 'Remember your poverty, remember your poverty,' it says. 'In fana, poverty found this heart of mine,' it says. Yes. Could you explain the meaning of the couplet?" Here, "al-faqru fakhri, al-faqru, fakhri": for him to say this, you have to know the meaning of faqr.

It is not poverty.

The meaning of faqr: the person who gives up all created things, knows Allah as the owner of all created things, and surrenders to Allah. Who is this? The Prophet (peace be upon him). "Al-faqru fakhri, al-faqru fakhri. Did he not say it? Look at that pride of the worlds, the mercy to the worlds (?) who came." "Remember your poverty," it says. "Remember your poverty." That is, in nothingness, surrender all of Allah's being to Allah. Even if not one world but two worlds were yours, know that it is not yours. In your heart, Allah's possessions, as your own title deed, the way you took the title deed of your house, its deed, do not carry it into your heart, it says. Strip yourself of all of it; turn to Allah, it says.

Remember Allah. Stay well. Now we come to our lesson. Yes, the wrongly opened verse 48 of Surah Ar-Rum, we are reading it: "It is Allah who sends the winds." Correct. Why does He say He sends the winds? "And these raise the clouds." "They raise the clouds. Then Allah spreads them in the sky as He wills and breaks them into pieces. Then you see the rain coming out from among them. When Allah grants the rain to whichever of His servants He wills, they rejoice." There's a mistake here, but the meaning of the verse is also very beautiful. Allah says He sends the winds. How does Allah send the wind?

In one place low pressure, in another place high pressure. Where there is low pressure, the wind, the air rises. When the air rises, the heavy air, the high pressure, rushes towards this low pressure. So wherever Allah Almighty is going to send rain, He makes low pressure. Then the high pressure rushes there. In this case, whichever place, whichever land Allah Almighty wills to give rain to, to give rain to, in that region these winds, as they start, lift the moist layer of air upwards. They raise the clouds. It has turned into cloud. Up above, the moisture that meets the cold layer of air, just like when a pot boils on the stove and you open its lid, water forms on the inside at once.

That water: when the lid is a bit cooler, that steam cools and at once turns into water, into drops. So there, between the clouds, from between the compressed clouds, when the cold layer forms, with the compressing of the clouds, the rains come about. Now, up to here it's fine, but what really needs asking is what comes after this, and after this, Allah knows best. If the rains came to us from there like water poured out of a bucket, we would be crushed. Like snowflakes, those waters, those drops, coming without hitting one another; each one of them, within a frequency, leaving that cloud and, with signals, coming down to the earth without hitting one another.

Or do those waters never hit one another and come down on our heads like water poured out of a bucket?

This is the side I'm curious about. Anyway, let's now move to the correct version. Our lesson isn't to open up these things.

This in life (?) "When Allah grants rain to whichever of His servants He wills, they rejoice." They rejoice at once.

The correct version: "When Allah grants rain to those of His servants who ask Him, they rejoice at once." The servants who ask. Is there proof of it, Hodja? Of course there is. When the rain doesn't fall, they go up to the hills with the Hodja and pray. They pray, and you look and see the clouds coming. Yes. To these people, Allah Almighty also cuts off the rain,

and gives people calamities as well. Because people have gone astray.

They recognise neither book nor prophet; neither Allah exists for them, nor a prophet. Everyone stark naked. The more you undress, the more beautiful you are. The more you undress, the more civilised you are. Oh, Allah Almighty gave us from the forms of His own Self. However ugly you call a person by your own reckoning, there is no creature created as beautiful as that person. Yes.

Allah has already created you beautiful, but you are squandering your honour and dignity. "If you seek might and honour," He says, "might and honour are with Allah." If people seek might and honour from those base ones, from women, from girls, or from women, from men, sir, after a while that they have been deceived, pushed aside like rubbish, and in the end some lose their lives, some their property, just like that. Now, those who seek this might and honour in these people, believe me, all of them without exception have no peace in their hearts. Always in a frenzy, their hearts are in distress.

To find peace, they look for friend after friend, they phone around. To find peace, they drink, they spend time in taverns and gambling halls.

Peace comes from finding it with Allah. Yes.

Something came here. Where does this disappear from? Someone has sent something here. There, it's gone.

The place opened up wrongly in this verse is this: "When Allah grants rain to whichever of His servants He wills, they rejoice at once." The correct version: "When Allah grants rain to those of His servants who ask Him, they rejoice at once." Yes.

In this verse, saying "When Allah grants rain to whichever of His servants He wills, they rejoice at once" is also making it an attribute of our Lord. When He pours His mercy on the servants who ask, His servants rejoice. When droughts appear from rain that hasn't fallen for a long time, people go out for the rain prayer. Here it is not our Lord's willing; to the one who asks our Lord He sends His mercy. People who are going out for the rain prayer, saying "come on, let's do the rain prayer", you can't come after me like that. How will it be? The Hodja says, "Tomorrow, if Allah grants it, let's meet at such a place, we will go out for the rain prayer," he says.

You come with full ablution (ghusl). Not normal ablution. You come with full ablution. And they go out into nature. That's when it's completely clean. With full ablution. Once upon a time, people followed the Hodja, sir, and went out for the rain prayer.

The Hodja prays for hours. No rain. The rain doesn't come. One day, two days, the rain doesn't come like this. Then, on the third day, as they go to the rain prayer, a friend of Allah secretly follows behind them. He follows them. Among them there are also people without ablution. He doesn't go in there. He himself lies down at the edge, in a corner, and rubs his face on the earth. "My Allah," he says, "if You don't send down this rain, I won't lift this face of mine from this earth," he says. As he prays like that, the rain starts pouring down. So one must be clean, and one's heart must be clean too.

In a verse He says this. Yes. "These creatures," He says, "these animals: if I had not provided their sustenance," He says, "I would not have sent down that rain," He says. So many people turn their backs on Allah.

Yes.

We see so many disasters. Nobody says, "This is a calamity from Allah to us." Gentlemen, the Last Day has already drawn near. That he will go to the hereafter and be raised in the hereafter and called to account, everyone keeps it in a corner of his mind like a tiny speck. That's all. That's all he knows. But the people who are not believers, this, all I'm saying it for Muslims. Look. Except the believers. The believer has risen to the nafs-i mutmainna. I'm saying it to all Muslims without exception. Except the believer. All of them are at times in doubt about being raised. In doubt about being raised in the hereafter.

All (?) nafs. Then save yourselves from this. Try to become believers.

For the believer there is no turning back again.

In Surah Ar-Rum, verse 56: "Those who were given knowledge and faith will say this: 'By Allah, you remained as long as the day written in Allah's book.'"

What is written in Allah's book?

What does it say in the verse?

When the time is up, not an hour ahead, not an hour behind.

You stayed that long. Whatever lifespan my Lord appointed for you, that long you stayed.

"This is the Day of Resurrection. But you do not recognise it."

The correct version: "Those who have knowledge and faith will say this: 'You remained as long as the day written in Allah's book. This is the Day of Resurrection. But some do not recognise it.'" When He says "you do not recognise it", there are those who recognise it. When He says "you do not recognise it", and ashab al-maymana, and ashab al-mash'ama, and ashab al-mash'ama, and ashab al-maymana. He only puts them among them, Allah Almighty. When He said "I am your Lord", they split into three groups; there are those who recognise. Who are they? Those of the right. In Surah Al-Waqi'ah, verse 8, after that: "O you of the right, glad tidings to you.

O you of the left, woe to you." A third group, the group of the foremost. Now here: "But some do not recognise it." The word of Allah Almighty is both in the outward and in the inward. There, those who deny, who deny the Messenger and the Lord in His book: people who live outside Islam. These do not recognise it. And even if the unbelievers have recognised Allah, not the polytheists; the polytheists don't recognise Him anyway. Don't confuse the unbeliever with the polytheist. The polytheist is an idol worshipper. He recognises no Allah, book or prophet. The unbelievers know Allah. But they say Allah is three.

Mary as His wife, Jesus as His son, and Allah Almighty they accept as the father. There is no such Allah. Allah subsists by His own Self. He has neither child, nor wife, nor any relative (?), nor was He born of another, nor was He created by another. He (?) by His own being. Such is Allah.

Yes.

When opening up the verses, they keep attributing things to our Lord. The reason for this is that, because they did not understand Surah Al-A'raf, because they did not know that our Lord made a covenant with people, because they are always unaware of the meanings of the same Surah, Surah Al-A'raf, verse 172, the verses based on this part they open up wrongly. And by making our Lord a plaything among His servants, on His justice they cast a shadow too. The stranger side of the matter is that people are not mentioned at all, and by tying every matter to our Lord, they make it appear upon people.

Where were we?

(?) below.

Let's start from a line above. Of Surah Al-A'raf, verse 172, because they are unaware of its meanings, the verses based on this part they open up wrongly. And by making our Lord discriminate among His servants, they cast a shadow on His justice. The stranger side of the matter is that people are not mentioned at all, and by tying every matter to our Lord they make it appear upon people. In this situation, people's covenant with our Lord is not explained; in return, our Lord is blamed as discriminating among His servants, and the meaning of the covenant disappears. Allah Almighty made a covenant with everyone one by one.

Where? At "Qalu Bala".

He made the covenant beforehand. Allah, who knows a person's covenant, his wishes and desires, the secrets of his heart, wrote his scenario. According to it, He gave him characters. And by what did this person ask for his wishes and desires? By what were the wishes and desires determined in this person? Now, it's like this. Suppose I showed you a picture of London. Suppose I showed you its way of life as a film. To one of you I show the life of New York. Of New York. If you show one of you the life of Azerbaijan, one of you France's, one of you Germany's, each of you has different feelings about going there.

Some of you want London, some of you want New York, some want Italy, some want Germany.

That is how Allah Almighty shows us the eras. The eras: in which era, at which time do you want to go?

Our wish and desire begins according to that era. He knows what (?) your heart. Accordingly He gives you characters. And you make your request accordingly. No one can blame Allah, saying "if only I had gone at such and such a time".

You're looking for the enemy. Don't look for the enemy left and right. The enemy is in yourself. If there is anyone who puts a veil before you and the truth, it is your nafs. No one can change anyone's destiny. Nor can he change his own destiny. So he won't look for the enemy around him. If he wants to reach Allah, if he wants to find the truth, if he wants to be with Allah in the hereafter, he will do here what Allah says.

If every person's evil deeds and sins, an atom's weight of evil, an atom's weight of good, are to be written, here our Lord would not say "those who were given faith and knowledge". It means those who have faith and knowledge, that is, when making the covenant with our Lord, giving our Lord a good covenant, those whose faith is strong.

Those who have knowledge. Yes.

We said it a moment ago, didn't we? What did we say a moment ago?

The gentleman was explaining it there.

"Can we go up there? Can we take this (?)?" he says. Well, Allah doesn't give you that out of nowhere. Your own nature will rise there. Now suppose I say, "I'm a radio repairman." "Oh, really? You're a radio repairman? Here, there's a fault in this radio of mine, fix it." "Well, I won't fix it. I'm not a (?) after all." "I said I'm not a (?), but I'm not a (?) after all." Well, I say I love Allah, but I do nothing at all on His path. I follow my nafs. The love is on the tongue. Not in faith. There is faith, but the nafs has completely ruled over the faith.

Can you break my nafs? The verses, the commands Allah sent us: which of us knows them well? Do we read them? Satan tempts you. Is this from Satan? Or is it Allah's inspiration to me? Can you tell? But look what it says in the verse: "What is Satan's temptation to My servant who knows Me (?)?" How will that servant of Allah know, how will he know Allah? He will know Him by His verses.

What does it say? Verse 59, here: "Of those who do not know, of those who do not recognise the truth, Allah thus seals the hearts." Allah does not seal anyone's heart. Is our verse wrong? No, it isn't wrong; they opened the verse up wrongly. This verse is like this: "Khatamallahu ala qulubihim wa ala sam'ihim wa ala absarihim ghishawatun wa lahum adhabun azim." Who are they? Those who do not recognise the truth. When He said "I am your Lord", when He said "I created you", there, when we split into three groups in the realm of Lahut: those of the left.

"Where do You get to be my Lord?" he says. He waits for the Lord of his own imagination. Now there is a great secret here. But not everyone can grasp this secret and make it his own. What is this secret?

Why did Allah wrap us in a body? Why did Allah send us to the world? It's all because of that secret.

Allah created us in His own image. He created us with the forms of His Self. And He manifested Himself to us in the form of our own mould. He manifested Himself in human form. When we say this, they call us deviant. In fact, they themselves are the deviants.

When you bear witness with the kalima-i shahada, by what did you bear witness, blessed man? By what did you bear witness?

Did you make a covenant with an Allah who is not seen?

"I don't believe in an Allah I haven't seen," says Ali (may Allah be pleased with him). I too don't believe in an Allah I haven't seen. "But Hodja, we haven't seen Him; shall we not believe?" All of you saw Him in the same way. No one can say "we haven't seen". Allah, showing His Self, made the covenant with you in person. You bore witness in person. What do you say? "Ashhadu an la ilaha illallah." I bear witness that yes, You are my Lord, there is no god but You. "Ashhadu anna Muhammadan abduhu wa rasuluh." Your servant is beside You too; Muhammad too is Your messenger. Only, when he came here, not as Messenger, (?) beside Allah Almighty, he also tells us: this is our Lord, this is the one who created us, believe, and he bears witness beside Him. And you bring the kalima-i shahada like this anyway. Because the secret of the matter is like this, to people they made them live in a world of imagination; they made them covenant with an unknown Allah, something like a light like the sun (?), like a dim light or something.

"Allah is invisible, imaginary." Well, what does Allah say in the verse? Don't you ever think about this, you poor people who say it like this? "If you seek honour and might, honour and might are with Allah," He says.

Well, where are you hiding this verse, that you speak like this? "The angels and the scholars bear witness that there is no other god but Allah," it says. By what do you speak, that you describe Him like a light, as if invisible?

And these sciences are a bit deep. The minds of the literalists would crack here. That's why, close this part. He tells the Prophet: "Speak to people in proportion to their minds."

In proportion to the mind, but these (?). We are forced, I mean. Being forced, we explain it.

This verse has been opened up wrongly from the start. When it says "of those who do not know, of those who do not recognise the truth", it would mean that our Lord did not give people a good mind and people could not know their Lord. People were created in the realm of Lahut. When our Lord suddenly awoke our souls, people realised that they had been created by a Lord. People who saw our Lord as like themselves, we're writing it here anyway, denied our Lord. They waited for the Lord of their imagination. Although they knew they had been created by a god, those who denied our Lord despite our Lord saying "I created you", they themselves had their hearts sealed by our Lord.

No one can blame our Lord and say He sealed so-and-so's heart. Every person had the covenant he gave to our Lord written by himself. He had his covenant written by himself. He was sent to the world to prove what kind of person he is in the life of this world. Here He said, "You saw Me as like yourselves, you saw Me as human." Now suppose I said this to you. Suppose you suddenly came to life. You have no past life. You don't know, you have no before. Suppose I, right away, like this, you came to life here. If I said, "I created you", would you believe me? You'd all think, wouldn't you, a bit like that: "I didn't exist, I had no before," you'd say there.

Before me, he says "I created you". Some deny, and some say: as I thought there, if someone other than Him had created us, would he introduce me, so many people, to Him, to them? He would say "liar", he would destroy us too and destroy him too. "I created you," he says, he brought you forth. There is no such other one either. With none, he too was suddenly created. And since Allah Almighty gave man from His spirit, like that: take a drop of water from the ocean. A drop of water from the oceans. And have it analysed chemically. Analysis. There's the Atlantic Ocean. There's the Indian Ocean. There's the Pacific Ocean.

And so on. Whichever ocean you took it from, that drop carries that ocean's characteristics.

If Allah gave us from His spirit, we too carry His characteristics, even if only partially. That is the universal will; this is a partial will. And our will left us on our own. And He took us as ones addressed by His Self.

Allah: other than a human being, have you ever heard until now of a creature of which He said "I take it as a friend", or that He spoke with it? Would you take a donkey, a dog, a cat as a friend? Come on, it's an animal. But from your companions, from those in human form, you take friends. Allah Almighty says: "I am the friend of those who believe," He says. Go ahead. These people don't understand it from the verses either. They don't know the subtleties of the verses. They've got it fixed in their heads: "Allah, He is invisible." Nothing else. Whatever you say, all the verses are erased.

There are many subtleties here.

Let's end our lesson. Sir, it's already 7 o'clock. There is still time, but I have a headache. And I've grown old now. I can't talk much. For the sake of Allah Almighty. Al-Fatiha.

We stopped at Surah Ar-Rum, verse 60. Write it down. What is it? Is there a question? No, there's no question. We came for the purpose of (?) where we left off. We stopped at Surah Ar-Rum, verse 60.

This is a book written a very long time ago.

I have a new one. With that new one, there are four customers. We'll have them meet here anyway. I'll go next week, Allah willing. After the Eid. Is the Eid month on the tenth? After that. Stay well.